續高僧傳 25.55

25.55

釋慧雲。范陽人。十二出家。遊聽為務。年十八。乘驢止于叔家。叔覩其驢快。將規害之。適持刀往見。東牆下黃衣人。揚拳逆叱曰。此道人方為通法大士。何敢害也。叔懼告婦。婦曰。君心無剛。正眼花所致耳。聞已復往。又見西牆下黃衣人云。勿殺道人。若殺大禍交及。叔怖乃止。明旦辭往姊家。叔又持刀送之。告雲曰。此路幽險。故送度難。雲在前行。正在深阻叔在其後。揮刀欲斫。忽見姊夫在旁。竟免加害。雲都不知也。開皇中。周流飡挹。具瞻經論。名高東夏榮冠一時。後領徒五百來過叔氏。敘見當衢闡化。深惟昔釁。乃奉絹十匹。夫妻發露。雲始知之。乃為說法治斷。安然無恨。常以此事戒諸門人曰。吾昔不乘好物。何事累人。自預學徒必無華飾。且得支身。成誦於口也。後不測其終。陳宣帝時。東陽郡烏傷縣雙林大士傅弘者。體權應道躡嗣維摩。時或分身濟度為任。依止雙林導化法俗。或金色表於胸臆。異香流於掌內。或見身長丈餘臂過於膝。脚長二尺指長六寸。兩目明亮重瞳外耀。色貌端峙有大人之相。梁高撥亂弘道偏意釋門。貞心感被來儀賢聖。沙門寶誌發迹金陵。然斯傅公雙林明道。時俗唱言莫知其位。乃遣使齎書。贈梁武曰。雙林樹下當來解脫善慧大士。敬白國主救世菩薩。今條上中下善。希能受持。其上善者。略以虛懷為本。不著為宗。亡相為因。涅槃為果。其中善。略以持身為本。治國為宗。天上人間果報安樂。其下善。略以護養眾生。帝聞之延住建業。乃居鍾山下定林寺。坐蔭高松臥依盤石。四澈六旬天花甘露恒流於地。帝後於華林園重雲殿。開般若題。獨設一榻。擬與天旨對楊。及玉輦昇殿。而公晏然箕坐。憲司譏問。但云法地無動。若動則一切不安。且知梁運將盡。救愍兵災。乃然臂為炬冀攘來禍。至陳太建元年夏中。於本州右脇而臥。奄就昇遐。于時隆暑赫曦。而身體溫暖。色貌敷愉光采鮮潔。香氣充滿屈申如恒。觀者發心莫不驚嘆。遂合殮於巖中。數旬之間香花散積。後忽失其所在。往者不見號慕轉深。悲戀之聲慟噎山谷（陳僕射徐陵為碑銘見類文）。

Śramaṇa Huiyun was a native of Fanyang. He went forth at twelve, taking wandering and listening to teachings as his pursuit. At the age of eighteen, riding a donkey, he stayed at his uncle's house. Seeing that his donkey was swift, the uncle plotted to harm him. Just as he went with a knife, he saw a yellow-robed man beneath the eastern wall raising his fist and shouting: 'This man of the Way is about to become a great being who penetrates the Dharma! How dare you harm him?' The uncle, frightened, told his wife. His wife said: 'You lack fortitude; it was merely your eyes playing tricks on you.' After hearing this he went again, and once more saw the yellow-robed man beneath the western wall saying: 'Do not kill the man of the Way; if you kill him, great calamity will immediately overtake you.' Terrified, the uncle stopped. The next morning, when [Huiyun] took his leave to go to his elder sister's house, the uncle accompanied him with a knife, telling Huiyun: 'This path is remote and treacherous, so I accompany you to get through the danger.' Huiyun walked ahead, and while in a deep and obstructed spot, the uncle was behind him and brandished the knife to strike. Suddenly he saw the brother-in-law beside them, and ultimately refrained from doing harm. Huiyun was completely unaware of this. During the Kaihuang era, he traveled widely to absorb teachings, thoroughly studying the sūtras and treatises; his name was lofty in the eastern land, crowning the era with glory. Later, leading five hundred disciples, he came to visit his uncle. As [the uncle] saw him expounding the transformation in the thoroughfare, he deeply reflected on his past transgression, offered ten bolts of silk, and husband and wife confessed. Only then did Huiyun learn of it; he preached the Dharma for them to resolve it, remaining calm without resentment. He frequently admonished his disciples with this matter, saying: 'If in the past I had not ridden a fine mount, how would I have brought trouble to others? Since you belong to the ranks of disciples, you must have no extravagant adornments; just sustain your bodies and commit [the scriptures] to memory.' Later, his end was unknown. During the time of Emperor Xuan of the Chen, the Great Being Fu Hong of Shuanglin in Wushang County of Dongyang Commandery embodied skillful means to respond to the Way, following in the footsteps of Vimalakīrti. At times he took the manifestation of multiple bodies to cross beings over as his task. Relying on Shuanglin, he guided both the monastic and the lay. Sometimes golden color appeared on his chest, or rare fragrance flowed within his palms; sometimes he was seen over ten feet tall, his arms reaching past his knees, his feet two feet long, his toes six inches long, his eyes bright with double pupils shining outward, and his appearance dignified and upright, possessing the marks of a great man. Emperor Gao of the Liang cleared away chaos and promoted the Way, inclining his mind especially to the Buddhist gate; his pure mind moved and invited worthy and holy ones to arrive. Śramaṇa Baozhi arose in Jinling, while this Master Fu manifested the Way at Shuanglin. The worldly people of the time spoke of him, but none knew his stage. He then sent an envoy carrying a letter to present to Emperor Wu of the Liang, saying: 'The future liberated Great Being of Good Wisdom beneath the Shuanglin trees respectfully addresses the Lord of the State, the Bodhisattva Savior of the World. I now present the superior, middling, and inferior goods, hoping you can receive and uphold them. The superior good takes an open heart as the root, non-attachment as the principle, absence of marks as the cause, and nirvāṇa as the fruit. The middling good takes guarding the body as the root and governing the state as the principle, with peaceful and happy retribution in heavens and among humans. The inferior good takes protecting and nourishing sentient beings [as its core].' When the Emperor heard this, he invited him to stay in Jianye, whereupon he resided at Dinglin Temple beneath Mount Zhong. Sitting in the shade of tall pines and resting against flat rocks, for four days and sixty days heavenly flowers and sweet dew constantly flowed upon the ground. Later, in the Chongyun Hall of the Hualin Garden, the Emperor opened the exposition of the Prajñā title and arranged a single couch, intending to converse directly with the sovereign's intention. When the jade carriage ascended the hall, the master sat casually with legs splayed. When the disciplinary officials rebuked him, he only said: 'The ground of the Dharma does not move; if it moves, all will be unsettled.' Furthermore, knowing that the Liang's destiny was nearing its end and pitying the calamity of warfare, he burned his arm as a torch, hoping to ward off coming misfortunes. In the middle of summer in the first year of Taijian of the Chen, he lay on his right side in his home prefecture and suddenly ascended to the beyond. At that time, though the summer heat was blazing, his body remained warm, his complexion joyful, his luster fresh and clean, and his fragrance filled the air, his limbs bending and extending as normal. None among the onlookers who aroused their faith failed to sigh in wonder. He was then interred inside a crag. For several tens of days, fragrant flowers were scattered in heaps. Later, his remains were suddenly lost; those who went and could not see them felt ever deeper lament and longing, their sounds of sorrowful yearning choking the mountain valley with grief. (Chen Vice Director Xu Ling composed an epigraph, seen in the anthology.)